Welcome, esteemed guests and members of Bikiim BeHalacha, wherever you may be. This is the V-com Mizrahi edition. We dedicate this session to Refuah Shlema for Chaim ben Mazal, as pledged by his children, Daniel Koerner, may his memory be a blessing, and we honor all members of Bikiim BeHalacha. May you be blessed from the source of all blessings, and may the verse be fulfilled: "It is a tree of life to those who hold fast to it, and its supporters are happy."
Today marks Day 11, and if you are following along in our texts, we are on page 31. We begin with the blessing of Yotzer Or and the blessing of Borei Pri Hagafen. It is noteworthy that the text of the blessings is in the present tense: "Yotzer," meaning "He creates the light." If we refer to the book of Bereishit, we see that God created light immediately: "And God said, 'Let there be light,' and there was light." This suggests that the creation of light was an event that occurred in the past, not something ongoing. Similarly, we say "Borei Pri Ha'etz," meaning "He creates the fruit of the tree." By the time the fruit is harvested, it has already been created. So why do we use present tense in these blessings?
Rav Chaim Volozhin, in his work Nefesh HaChaim, provides insight into this. The act of creation by God differs fundamentally from that of a regular craftsman. A craftsman, for example, who makes a coffee cup might no longer be involved with that cup once it is completed. His creation may outlive him, and he does not need to think about it for it to remain intact. In contrast, the Holy One, blessed be He, does not merely create the world; He creates it continuously. Every moment, Borei Olam infuses His will and providence into the world, ensuring its existence. If God were to withdraw His attention for even a moment, the world would revert to chaos, to tohu vavohu.
Thus, if one were to ask when God created the world, the answer is not 5,786 years ago, but rather, "A second ago." God is constantly engaged in the act of creation. This ongoing process is captured in the prayer: "Hamichadesh Betuvo Bechol Yom Tamid Ma'aseh Bereishit," expressing that God renews the world daily and constantly. In the Hallel Hagadol, we also say, "Le'oseh Orim Gedolim Ki Le'olam Chasdo," indicating that the act of creating the luminaries is also a present action. Therefore, the blessing "Yotzer Or" reflects this continuous creation, emphasizing the present tense rather than the past.
When we consider a craftsman creating a table from wood, once the table is made, there is no further connection between the craftsman and the table. However, God created the world from nothing—yesh me'ayin. An atheist once claimed he could create a world himself if he had the right materials. The response was, "Get your own ingredients," highlighting that he could only create from pre-existing materials, unlike God, who creates from nothing. This distinction underscores the infinite power of God, as everything in the world exists solely due to His ongoing input. Without His support, everything would cease to exist.
When we say "Borei Pri Ha'etz," we acknowledge that God is constantly creating the tree, maintaining all its components. If Borei Olam were to withdraw His attention from the tree for even a moment, it would cease to exist. Today, we understand the molecular structure of trees, but all this is sustained by God's energy, which is constantly re-energizing it. Similarly, when we say "Hamotzi Lechem Min Ha'aretz," we recognize that God brings forth bread from the earth. This blessing, also in the present tense, indicates that God supervises the entire process from seed to bread, ensuring it occurs through His will.
The Arukh HaShulkhan explains that this present-tense usage emphasizes God's ongoing involvement in nature, which is often taken for granted. Nature is a grand expression of God's existence, and we often overlook it because it operates predictably. In truth, nature is a series of miracles happening continuously. This is reflected in the verse "Shiviti Hashem Lenegdi Tamid," meaning "I place God before me constantly." Thus, when we say "Hamotzi Lechem Min Ha'aretz," we acknowledge that God oversees the entire process from seed to bread.
Now, we officially begin our discussion on the laws of Berachot, starting on page 32 with the principle of Safek Berachot L'hakel. This principle states that if a person is in doubt about whether they made a blessing, the general rule is to refrain from making another blessing. This is because if one has already recited the blessing and then recites it again, they may inadvertently be invoking God's name in vain, which is prohibited according to Maimonides.
Most blessings are rabbinic in nature, established by Ezra Ha-Sofer and the Men of the Great Assembly. Therefore, when in doubt regarding a rabbinic obligation, especially concerning blessings, it is preferable to err on the side of caution and not recite the blessing again. The notable exception to this rule is Birkat Ha-Mazon, which is a biblical blessing. It is considered the most important blessing in the Siddur. However, it is only deemed a biblical obligation if one has eaten and is satiated. If a person is unsure whether they recited Birkat Ha-Mazon, they must make the blessing again.
For instance, if someone has consumed a meal that satisfied them, such as two ounces of bread, they must recite Birkat Ha-Mazon. In contrast, if someone is unsure whether they recited a blessing over a cup of coffee, they do not recite the blessing again. This leads to questions about whether they can continue drinking the coffee or if they should refrain, given their uncertainty.
As we further explore the laws of blessings, we will discuss the debate surrounding the blessing Me'ein Shalosh, which includes the blessings Al HaMichyah, Al HaGafen, and Al HaEtz. There is a significant disagreement among rabbis regarding whether this blessing is from the Torah or from the sages. Our position is that Me'ein Shalosh is a rabbinic blessing. Therefore, if someone is unsure whether they recited the blessing, they should not recite it again. To address this uncertainty, it is recommended that the person eat another kezayit of food to safely recite the blessing.
For example, if someone drank a revi'it of wine and is unsure if they said Al HaGafen, they should drink another revi'it of grape juice to recite the blessing without doubt. If someone ate a significant amount of cake or other foods that qualify as Pat Haba B'Kisnin and has become full, they are obligated to recite Birkat Ha-Mazon. It's crucial to be attentive when eating, as certain foods can be consumed quickly without realizing it. For instance, someone might finish a bag of pretzels or cookies in a short period, leading to uncertainty about whether they recited Birkat Ha-Mazon.
In cases where one is unsure if they recited the blessing, the rule of Safek De'oraita applies, necessitating the recitation of Birkat Ha-Mazon again. Chacham Ovadia, may his memory be a blessing, maintains that this principle applies even to blessings of praise. If someone does not remember if they recited Birchot Hashachar, for example, they should not recite them again. While some argue that praising God can be repeated without concern, Chacham Ovadia asserts that even blessings of praise follow the rule of Safek Berachot.
Based on this understanding, Chacham Ovadia ruled that women should not recite the blessings of Baruch She'amar and Yishtabach with God's name, as some authorities maintain that these blessings are time-bound commandments from which women are exempt. This question arose in my own experience when I began my role at M. The community had established practices prior to my arrival. I advised them to continue their tradition of reciting these blessings, as they had done previously without issue.
In conclusion, the principle of Safek Berachot L'hakel is expansive and complex, and we will delve deeper into these laws in the coming days. May we all be blessed and successful in our endeavors. Amen, may it be His will.